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ÖZ Sovyetler Birliği rejimi kendi topraklarında yaşayan insanların sosyalist düşünceyi benimsemelerini, komünizm idealini hedeflemelerini istemiş, daha doğrusu buna mecbur etmişti. Bu doğrultuda Sovyetler Birliğinde yaşayan Müslümanların inancına, ahlakına ve aile yapısına müdahale eden rejim tarafından dinsizlik, tanrı tanımazlık zorla kabul ettirilmeye çalışıldı. Sovyet rejiminin hedefi, istisnasız her Sovyet vatandaşının Tanrı inancından, dini ahlaktan ve aile kültüründen yoksun birer " Sovyet nsanı " modelinde yetiştirmekten ibaretti. Bu amaç doğrultusunda okul öncesi eğitimden Üniversite eğitimine kadar hiçbir manevi ve dini altyapıya dayanmayan beşer ürünü moral ve etik öğretisine dayalı ahlak ve eğitim sistemi hayata geçirildi. Ateizmi, tanrı tanımazlığı rejimin ana ideolojisi olarak benimseyen Sovyetler Birliği döneminde, başta Hıristiyanlar ve Müslümanlar olmak üzere diğer din mensupları da inançlarını ve dini yaşantılarını asgari boyutta, gizlice yaşamaya çalışmıştır. Ateist olan Sovyet bireylerinin birçoğunun yaşam tarzı incelendiğinde onların dürüst, sade, medeni, devlete sadık, disiplinli, hak ve hukuka riayet eden bireyler olduğu gözlemlenmiştir. Acaba bu özelliklere sahip olan Sovyet insanı rejimin baskısından korktuğu için mi dürüst ve ahlaklı idi, ya da sosyalist eğitim sisteminin başarısından dolayı mı, yoksa toplumda ve aile içinde devam eden dini inancın ve bilincin var olmasından mı kaynaklanıyordu? Sorusu özellikle bağımsızlık sonrası akla gelen soruların başında gelmekteydi. Ayrıca SSCB'nin inançsız ama ahlaklı, eğitimli toplum yetiştirmeye çalışırken ahlak sınırlarını, ahlak ilkelerini belirlemede neyi ölçü alacağına tam olarak karar veremediği, belirli bir dönemden sonra inancından vazgeçmediği Müslümanların dini eğitim almasına izin verdiği ancak dini eğitimi de sıkı takip altına aldığı görülmektedir. ABSTRACT The Soviet Union's Politics of Belief, Moral and Family on Muslims The Soviet Union regime demanded from people who resided in its land to embrace socialist sentiments, and asked them to follow the communist ideology. Actually, it enforced people for that. For that reason, belief, moral and family structure of Muslims who lived in the Soviet Union was intervened; Irreligiousness and atheism were imposed by the Soviet regime to Muslims. The aim of the Soviet regime was consisting of that to growing a model of " the Soviet people, " without any exceptions, depriving all Soviet Union's citizens from belief of God, religious morals, and family culture. In the direction of this purpose, from kindergarten to higher education, a human made moral and ethics principles were strived to infuse into individuals which were not based on any spiritual or religious belief. The atheism, the belief in the non existence of God, was adopted as the main ideology in the Soviet Union's era, primarily Muslims and Christians, and members of the other religions tried to live their religious lifes secretively and kept it as minimal. When the life style of individuals who were atheist in the Soviet Union was examined; it was seen that these individuals were honest, simple, civil, loyal to the state, disciplined, observer of the rights in law. They abided by the rules. However, these Soviet people were honest and of moral principles, generally because of fear and being oppressed by the regime or it is because of socialist education system's achievement, or its because the religious beliefs and consciousness were still surviving in the family and the society? Especially after independence , this question was the first question which comes to minds. Furthermore, it can be seen that while the USSR was struggling to create an unbeliever but a moral society, and a educated society, it (the USSR) could not decide exactly what kind of criterions should be used to decide as the limits of moral and principles of moral. After a certain time, the USSR allowed to Muslims who insisted in their beliefs to get religious education, but this religious education was also watched closely the regime.

An Outlook on International Relations from Islamic Perspective This study questions the prevalent position of exclusionist paradigm and the transformation of the notions and practices in International Relations (IR). Despite the efforts of the post-positivist critics, the discipline is still characterised by hegemonic and even racist feature of the exclusionist paradigm. As some argued, IR is mainly perceived as a self-referential Western and the Anglo-Saxon discipline designates its founding texts, its relevant actors, and its main concerns within the jealously biased self-interest-based boundaries of its own structure. Western-dominated and the self-referential structure of the discipline continues since the establishment of IR discipline after the first quarter of 20th century. This study aimed at shifting the Western focused IR theory by questioning whether generating a non-western particularly Islamic criticism to the discipline is possible or not. The Peace of Westphalia which is widely accepted as both a founding myth and milestone in IR is a starting point to understand why IR is still perceived as a Western discipline. The Peace of Westphalia has a great importance to depict both the origins of the basic concepts of IR and general view of the IR studies. Furthermore, we try to shed light on the effects of the Enlightenment as a project that has fundamentally changed all the social and political structures. The legacies of the Enlightenment have shaped international relations in in several ways. For example, assumptions of the mainstream IR theories are based on enlightenment thinking. It is widely accepted that any given set of dichotomies such as subject/ object, man/woman, fact/value, domestic/foreign and belief in progress and universalist claims are the legacies of the enlightenment. Although IR discipline has a centennial history, the IR is affected by the legacies of the enlightenment. The dominant positivist tendency in IR studies is a very clear sign of this effect. From the beginning of 1990’s IR studies has tended to flourish in order to escape from the Anglo-Saxon pattern which have highly dominated the IR studies from the very beginning of the early years of the discipline. However, it is not possible to argue that all the endeavours that aim to enrich the content and quantity of the IR studies have succeeded in changing the character of the Anglo-Saxon discipline. This study aims to examine the probability of an alternative Islamic perspective on IR studies and to respond whether there is a new route for IR from Islamic thinking. Therefore, basic assumptions of Islam on human, human nature, state, war and cooperation in international relations are emphasized. Although there has been a relative richness in IR theory with the contributions of the Post-positivism, it is not easy to argue that Islam or Islamic issues have been sufficiently dealt with in IR studies. Islam which is derived from the word “slm” meaning peace is a religion of peace. Nevertheless, it is still common usage to address Islam with the Dar Al-Harb and the concept of Jihad. Islam is generally perceived as being irrational, unscientific by the Western intellectuals or scholars while comparing or justifying their own beliefs. Thus, we acknowledge that there is a lack of ethical sensitivity and failure to exercise proper judgement in IR studies considering Islam. To put it clearly, the message of Islam is for the entire humankind and Allah is the God of the entire world and the Prophet Muhammad is a messenger for all human being. Islam unites the entire human race under one banner without any kind of discrimination. All people are descendants of Adam and Eve and they are all equal in any respect. According to Islam, man is not a wolf to man (homo homini lupus). Among humanity, there is no absolute other in İslam. Qur'an declares that the absolute other of humanity is Satan. Satan refused to respect Adam and defied Allah’s command to prostrate in front of humanity in the form of Adam. There lie the origins of the struggle between good and evil in the world, not between human beings in reality. Islam aims to set free all humanity from all rules and rulers, from all inner, internal and external threats, and to provide guarantee of life, happiness and victory for all human beings who keep struggling for the good cause. Therefore, Islam rejects any political reason or authority and any social fabric which are designed to seize or surrender humanity in the name of evils under different names including those who call themselves as Muslims. Islam accepts only humanity as the successor of Allah in the world.